E

by
Venerable Mahs Saydaw
Translated by U Sunanda
and
Daw Mya Tin
E
by
Venerable Mahs Saydaw
Translated by U Sunanda
And
Daw Mya Tin
Printed for ee Disibution by
ASSOCIATION FOR INSIGHT MEDITATION
3 Clion Way Alperton Middlesex HA0 4PQ
Website: aimwell.org Email: pesala@aimwell.org
Printed for ee Disibution by
ASSOCIATION FOR INSIGHT MEDITATION
3 Clion Way Alperton Middlesex HA0 4PQ
Website: aimwell.org Email: pesala@aimwell.org
14 Exhortations by Venerable Mahs Sayadaw
Aeoux Tnr MxnXs Tnxnixion
The Most Venerable Mahs Saydaw was invited to
Rangoon by the former Prime Minister of Burma, U Nu,
to be the teacher at a new meditation cene donated by
Sir U Thwin, a wealthy philanthropist.
From December 1949 the Saydaw started teaching
the method of insight meditation that pays aention to
the four elements, which he had learnt om his teacher,
Mingun Jetavan Saydaw. This method later became
world-famous as the Mahs meditation method, which
advocates contemplation of the element of motion in the
movements of the abdomen. The contemplation of
abdominal movements is the starting point for the
practice, but the meditator soon learns that he or she
must be mindful of many other things too. In short, one
must be mindful of each and every activi of the body
and mind, throughout the while day, without a break.
In the early years, meditators had to practise om
3:00 a.m. until 11:00 p.m., but the Saydaw later allowed
a maximum of six hours sleep out of compassion for those
with more delements and less energy. The Saydaw
always followed the monastic discipline sictly, and, as
his exhortations show, expected his disciples to follow
suit. Every year his disciples would gather om all over
Burma to listen to his exhortation. This annual assembly
continues aer his death, with tape recordings of the
Saydaws teaching, and sermons by his leading disciples.
I reproduce two of the Saydaws annual exhortations
here so that everyone can know about the puri and
excellence of the Mahs adition.
10 Exhortations by Venerable Mahs Saydaw Sict Observance of the Vinaya 3
i.e. sharing things with others. As I have said earlier, this is
not so necessary in this organisation. Fihly, there is
compassion or sympathy(day). One should have sympathy
and kindness towards others. One should do whatever is
necessary out of sympathy for the young and the unfortu-
nate. As regards those are equal or superior to oneself, one
should exercise good-will towards them. The last virtue is
having foresight (ikkhan). A person in a responsible position
should be able to foresee what will happen if something is
done, or what benets can be gained by doing something
else. The person not taking direct responsibili will only
give advice. Such recommendations should be accepted by
the responsible person aer careful consideration. It is not
proper to keep on rejecting the suggestions of others.
In conclusion, to those who would become members
of the Ssana Nuggaha Organization, I should like to advise
them to seriously carry out their respective duties in
accordance with these six virtues of a leader and the four
factors of the Sagaha Dhamma. It is important that all of
you should work with a rm resolve so that the Buddha
Ssana may prosper. Just being a member without anything
to show by way of services, etc. would not be proper, it
would be proper only if there is something to show. I
therefore fervently wish that the Ssana may prosper and
progress, as a result of both old and new members working
together in harmony, thinking only of the Dhamma,
untainted by any ace of politics. May the members succeed
in working for the promotion and dissemination of the
Buddhas teaching just as I have fervently hoped for.
the practice of those good deeds takes care of the person
who performs them. It enables one to have ones wishes
fullled. It also protects one om being reborn in bad
destinations. This is the benet of well practised Dhamma.
So, good conduct is very important.
Usually, we only have a few who come here to
observe the uposatha precepts. Today, we have a bigger
audience since we also have the annual meeting here.
This being so, I shall have to say what is usually said on
such occasions what I have said all along.
Factors for Harmony
The Buddha Ssana Nuggaha Organization was set
up to promote the Ssana. Sir U Thwin was the founder.
Aer the death of U Thwin, others performed their respec-
tive duties. To work together in harmony, a good character
is essential. There are four factors, called the Sagaha-
dhamma, which enable one to work in harmony with others:
generosi (dna), polite and pleasant speech (pyavc),
benevolence (ahacariya), and impartiali(samna).
Dna means what is given out of chari. As a maer
of fact, this Organization does not need such donations.
In other organizations, if the members donate to the
organisation they will become more intimate and the
organisation will become more united. This organization
is not so much in need of such donations.
Pyavc means pleasant speech. That is very much
needed. One must learn to speak kind and pleasant words.
This is very important everywhere and always. If you should
lower worlds if breached intentionally. So, realising the
danger of suering inapya, one should sive to be totally
ee om even the slightest misconduct.
Saddhsadhano hiso Pimokkha savaro Pimokkha
Sla is to be fullled with song faith. It would not be too
much of a burden to observe for those who have song
faith. As you have all practised Satipahna meditation,
you must all have song faith. So, with unwavering
determination you should all most humbly observe the
Vinaya discipline sictly. Nowadays, most bhikkhus are
geing lax in observing the codes of conduct regarding
the proper wearing of the robes, resaining the eyes, using
money, dealing with lay supporters and so forth. As the
most senior responsible persons in meditation cenes you
should all most earnestly observe all of the Vinaya rules,
without exception. The Buddha exhorted, Aumaesu
vajjesu bhayadassv seeing fear in the slightest fault,
which can result in abominable suering. Whatever the
Buddha exhorted should be regarded as moral directive.
I remind you again to observe the Vinaya discipline most
earnestly yourselves and also to urge your subordinates
to do the same.
In this main meditation cene of Rangoon, you can all
see that we observe the Vinaya discipline to our utmost and
we also y to full the virtues of fewness of wishes
(appiccho), contentment (santuhi) and desuction of dele-
ments (sallekha) as much as we can by abstaining om
smoking, betel-chewing and other such ivolous and
degrading habits. By such abstinence we gain more time
Six Virtues of a Leader 13
4 Exhortations by Venerable Mahs Saydaw
9
to conibute their services to confer in harmony and act as
a team. As for politics, it also concerns economics. By being
engaged in politics one may be appointed in certain positions,
one may get certain privileges and also gain good business
opportunities. In such a situation, in keeping with the
aditions of the mundane world, there will be keen compe-
tition for privileges. People will naturally y to get support-
ers and authori to sengthen their position. That is the
way it is done. However, in religious maers it is not proper
to act like this. Such things will lead to the arising of cliques
and rivalry among members of the Ssana Nuggaha Organ-
ization, which will be very harmful to the sense of harmony.
From the point of view of the Ssana it is very deimental.
Of course, om the mundane point of view, people may
compete as much as their resources allow them, but om
the religious point of view, forming cliques and ying to get
the upper hand is not good. You cannot say that it is
commendable. I warn you not to entertain such thoughts.
Six Virtues of a Leader
Therefore, I will repeat the six virtues of a leader
(nyaka) that I have oen mentioned before. The rst virtue
is tolerance (kham). This is the most important of the six. It
is not good to be intolerant. One must be tolerant, then things
will turn out smoothly. The second virtue is manly vigour
or energy (uhna), one should be energetic and play an
active role in doing things. Thirdly, comes vigilance or
wakefulness (jgariya). One should be vigilant, or always
on the alert. Fourth is disibution or sharing (savibhga),
for the noble practice of pariyai and paipai, and we gain
the respect of our devotees.
I am very glad to hear that some of the branch
meditation cenes are also following the same adition.
So, I most ardently wish that you may all be able to
observe the sict Vinaya discipline and also practice the
faith-inspiring virtues (pasdika) of gracious and amiable
conduct, resulting in worthwhile benets for you all and
for the Paipai Ssana.
Profound Reverence for the Dhamma
What are the Dhammas to revere? They are none other
than mindfulness, concenation and wisdom, which you
aain by practising Satipahna Vipassan. You must all
practise yourselves whenever you have the chance, and also
urge and instigate others to practise by inspirational preach-
ing. It is most important that since you are all urging others
to practise, there must be no negligence on your part.
Correctness of the Method
People come to practise satipahna meditation in your
cene with full condence in you. So it is vital that
meditation insuctors should teach, insuct and guide the
meditators precisely and fully to enable them to aain
concenation and insight. You must insuct them correctly
in the Mahs meditation method in accordance with the
Mahsatipahna Sua to aain the seven purications
(visuddhi) and the sixteen insight knowledges (vipassan-
a) om analytical knowledge of mind and maer
Exnonxxxion ev Vrnrnxeir MxnXs SxvXnxw
at the 27 Annual Assembly of His Disciples
Translated by Daw Mya Tin
Dhammo have rakkhati dhammacr,
Dhammo sucio sukhamvahati,
Esnisaso dhamme sucie,
Na duggati gacchati dhammacr.
Dhammo: virtuous conduct; dhammacr: one who
practises the dhamma; have: indeed rakkhati: takes care
of, guards.
Dhamma takes care of the person who practises it. It
does not take care of the person who does not practise
it; it only takes care of the person who practises it.
Sucio: properly practised; dhammo; sukha: happi-
ness, well-being; vahati: brings
Properly practised, Dhamma brings happiness to the
person who practises it.
Dhammacr: one who practises the dhamma; duggati:
bad destination, miserable realms; nagacchati: does not
go, is not reborn; esa: this; dhamme sucie: properly
practised dhamma, virtuous conduct; anisaso: benet
One who practises the Dhamma properly does not
go to bad destinations.
Virtuous conduct comprises morali, (sla), con-
cenation (samdhi) and wisdom (pa). Performing
good deeds is moral conduct. If one performs good deeds,
Vrnrnxeir MxnXs SxvXnxw in iq8z
12 Exhortations by Venerable Mahs Saydaw
8 Exhortations by Venerable Mahs Saydaw Perpetuation of the Cenes 5
Exnonxxxion ev
Vrnrnxeir MxnXs SxvXnxw
At the 23 Annual Assembly of His Disciples
Translated by U Sunanda
First, I would like to express my satisfaction to see so
many meditation insuctors, adminisators and devotees
om meditation cenes throughout the couny. I am very
glad to see your unwavering and united eort in making
this Annual Assembly a great success. I would like to greet
you with my warmest blessings for your health, prosperi,
securi and eedom om all suering. Now I will give
my admonishment to the meditation insuctors and senior
adminisators of the meditation cenes, as I have done in
previous years. I will deal with seven maers:
1. Sict observance of the Vinaya
2. Profound reverence for the Dhamma
3. Correctness of the method
4. Perpetuation of the cenes
5. Co-operation and co-ordination
6. Next Years programme
7. Advice on preaching
Suict Observance of the Vinaya
Vinaya nma Buddha Ssanassa yu,
vinaye hite ssana hita hoti.
As expressed in the commentary, the Vinaya is the life
of the Buddha Ssana. The Ssana is alive only when the
Vinaya prevails, and prevalence of the Vinaya depends on
become a member only if one can do ones du well.
Once you become a member of this organization, it is
very important that you discharge your duties well.
Samna means impartiali. This means to eat
others as ones equal. If you act scornfully towards people,
assuming them to be people of no consequence, that will
desoy the harmony. However high your position may
be, you must eat others as your equal. That is important.
In the Sagha too, if senior monks, having the idea that
they are senior, talk impolitely to other monks, those who
were spoken to thus will resent it, and this will cause much
iction and disuni among the monks. That is why, when
talking to others one must talk respectfully and politely.
Even to a young member of the Sagha one should talk
politely. You may address him thus: Venerable, where
have you come om? You must not say: Hey you, where
have you come om? This is not polite. Do not use such
terms as min and ngar (which are intimate, but for
monks deemed to be rather rude forms of you and I).
You must speak respectfully to the young and the old in
a manner suitable for each of them. This is Samna, the
fourth Sagahadhamma. It is very important that one
should behave in accordance with these four factors of
Sagahadhamma, which lead to harmony.
Then there is the additional fact that a religious organi-
zation should not be like a political organization. In a
religious organization one should behave dierently. Reli-
gious aairs are not the same as economic aairs. In religious
aairs, it is necessary for people who are willing and able
Advice on Preaching
Finally we come to the subject of preaching. It is for
you to give suggestions on the most benecial points in
regard to the preaching of the Dhamma. I would just like
to give some outlines for you to discuss.
1. Preaching by you as meditation masters should
mainly be conned to the subject of satipahna
meditation, precisely in accordance with the
original texts of the Pi Tipiaka.
2. Avoid the melodious recitation of Pi stanzas.
3. Do not use comical, imaginary, or ivolous tales
and stories just to aact the lay audience.
4. As you are under the paonage of the Mahs
Meditation Cene, give teachings and insuctions
according to the Mahs meditation method.
5. Take care to avoid statements, expressions or
criticisms that are deimental to others.
In conclusion, I wish that all of you may be able to
practise morali, concenation and wisdom to the fullest
extent, and urge and assist your devotees and disciples
to do the same. May all of you, by siving for the
promotion and propagation of the Ssana aain the noble
bliss of nibbna and nal deliverance om suering in
the shortest and easiest way.
Sdhu! Sdhu! Sdhu!
(nmarpa-pariccheda-a) to reective knowledge (pacca-
vekkhaa-a), by contemplating the physical and mental
phenomena at the moment of their occurrence.
I have heard that some branch cenes are teaching all
kinds of meditation methods, though they named their
cenes as Mahs meditation cenes. That is very unscrupu-
lous. I would like to warn them through you, that as the
name indicates, they should teach the precise and correct
Mahs meditation method only. I would also like to convey
my advice for them to scrutinise and assess the progress or
otherwise of their meditators closely and carefully in accord-
ance with the sermon on the progress of insight meditation,
and to give methodical guidance correctly and precisely.
Perpetuation of the Cenues
I refer to the perpetuation of those cenes, which you
are all in charge of. One day we are all going to pass away.
At that time the meditation cene can continue function-
ing properly only if the chief disciple is able to maintain
the masters qualities in the Mahs adition. If he is
unqualied and incompetent or irresponsible and negli-
gent, the cene will just degenerate to the status of an
ordinary monastery.
It is vital that all of you should choose subordinates,
assistants and chief disciples on the basis of reverence
for the Dhamma. You should choose only those individ-
uals who have actually practised satipahna meditation
to a satisfactory stage, and those who revere the Dhamma
and have good ethical and moral conduct. Take great
1
2 Exhortations by Venerable Mahs Saydaw Factors for Harmony 11
6 Exhortations by Venerable Mahs Saydaw Next Years Programme 7
speak oensive words that jar on the sensibilities of others,
even the goodwill of an intimate iend will be desoyed.
This virtue is indispensable. Everyone young and old alike,
should reect whether their words are pleasant or not; it is
crucial that what one says should be pleasant.
Ahacariya means benevolence. One should work
for the welfare of others. When there is anything to be
done for others, you should help them if you can, in both
words and deed. Ahacariya means that one must do
things for the welfare of others. In the Buddha Ssana
Nuggaha Organization, the important things is to
perform your major and minor religious duties. If you
just enrol yourself as a member and do nothing, it will
not be proper. It will only be well and good if you do
what you can; it is not proper if you do not do anything.
This point is also vital. It is what I have always sessed.
One must do things that are benecial. For example, in
this meditation cene we have a commiee called Hitesi
which is fairly well known. The leaders of this commiee
work together in harmony and every one of them works
hard, and of course, they have done a very good job, so
that commiee makes good progress. If every one of the
commiee and ordinary members of our organization
were to perform their individual duties like them, the
Buddha Ssana Nuggaha Organization also would make
much progress in respect of the promotion of the Ssana.
If one intends to become a member of this organization,
it would be beer rst to consider whether one would
be able to properly discharge ones duties or not, and
those who observe and practise it sictly. That is why
everyone who reveres and cares for the preservation of
the Ssana should observe the Vinaya most respectfully,
and should also urge his followers and close associates to
do the same. The Lord Buddha exhorted his disciples to
observe the Vinaya sictly as follows:
Idha bhikkhave bhikkhu slav hoti, Pimokkha
savarasavuto viharati, cragocara sam-
panno, aumaesu vajjesu bhayadassv,
samdya sikkhamati sikkhpadesu. (Vism.15)
In this Ssana a bhikkhu must observe sict morali
(sla), that is Pimokkha Sla. The meaning of Pimokkha
is that those who sictly comply with it can escape the
dangers of rebirth in the lower realms (apya): the animal
world, the ghost world, the demon world, and hell. In
brief, that means abstaining om commiing unwhole-
some deeds and om speaking unwholesome words.
Moreover, to safeguard Pimokkha Sla one must possess
noble moral conduct and proper resort (cragocara
sampanno). This is a very wide subject for a detailed
explanation one can refer to the Visuddhimagga Slaniddesa
(p.16, M.57 etc.) I hope that you are all well-versed in it.
Then, to observe the Pimokkha fully and whole-heart-
edly one must see fear in the slightest fault (aumaesu
vajjesu bhayadassv). There are seven classes of oence that
a bhikkhu can fall into. Out of these seven, dukkhaa and
dubhsita are the least serious. However, even these minor
and apparently unimportant rules can send one to the four
care not to accept in your cene those persons who do
not revere the Dhamma, who are negligent or irrespon-
sible with aggressive conduct for any reason. If necessary,
you can send them to the main cene in Rangoon for the
requisite aining.
Co-operation and Co-ordination
The main purpose of holding these Annual Assem-
blies at this cene is to give you all the opportuni to
co-operate and co-ordinate. I started teaching Satipahna
Vipassan at this cene on the full-moon day of Naaw
1311 BE (4th December 1949). Since the very rst anniver-
sary in 1950, the Annual Assembly has been held here
every year to instill the spirit of co-operation and
co-ordination among the responsible individuals, in
promoting and propagating the Paipai Ssana.
I would like to express my appreciation for your sinceri
and loyal in making this annual gathering a success by
your united eorts. I regard it as an expression of your
reverence for the Dhamma and respect for your elders.
Abhiha sannipata bahula samagg sannipatissanti.
In accordance with the Lord Buddhas admonishment,
equent meetings, regular assemblies and united eorts in
co-operation and co-ordination are the sure way to success
and progress. In those areas where there are more than one
cene, you should co-operate and co-ordinate to work
together in mutual respect and iendliness. You should all
welcome and encourage whoever preaches or teaches the
Dhamma if it is in accordance with the correct Satipahna
Vipassan method. No maer who works for it, if it is for
the promotion and propagation of the Paipai Ssana in the
correct way, you should all co-operate with them.
Another warning I want to give you is not to have too
much aachment for dwellings, relatives, material
proper and supporters. Here in our cene, I do not
encourage oering of dwellings for personal ownership.
I always direct the donors to oer to the Sagha for
common use by the meditators. None of the buildings in
this cene are my own personal proper. So I have no
proper, no burden and no inheritance to worry about.
I hope that all of you will follow this example of
non-aachment, and thus have less problems and more
time to devote to the progress of the Dhamma in a
anquil atmosphere.
Next Years Programme
To make the most of your precious time and talent, I
intend to include Dhamma recitation in thir minute
sessions by you all, taken in turn. We will start three days
before the actual anniversary day. Recitation of suas om
the Pi Canon with brief Burmese anslations by medi-
tation lecturers and preachers in the mornings and
aernoons. Major sermons will be given by selected
famous preachers (Dhammakathik) every evening. A
detailed programme will be drawn up and prescribed by
the authorities aer due consultation with various senior
persons. Suggestions and advice are welcome.